Library

(Attached: Debate on Ministerial Fire)

Shengshengzi said: The *Suwen: Qi Jiao Bian Da Lun* (Treatise on the Great Discussion of Qi Exchange and Variation) in the *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: "The South generates heat; heat generates fire. Its directive is heat, its transformation is melting and scorching, and its disaster is burning." The chapter on the life, death, smoothness, and reversal of luck and five elements states: Fire governs the South and corresponds to Summer. The meaning of "fire" is "transformation," indicating its ability to transform and generate all things. Among the Six Qi (Six Climate Factors), Jun Fire (Monarch Fire) is the Second Qi, referred to in the classics as "heat." Xiang Fire (Minister Fire) is the Third Qi, referred to in the classics as "summer heat." Both summer heat and heat are manifestations of Fire when it is in command. The *Liu Hua Pian* (Chapter on Six Transformations) states: "On earth, they form shapes; in heaven, they manifest as Qi. There are Five Movements but Six Qi, distinguishing the transformations of Jun Fire and Xiang Fire." The term "Six Qi transformations" refers to Cold, Summer Heat, Dryness, Dampness, Wind, and Fire. These are the primal Qi of Heaven. Each of the Six Qi has a specific transformation; this lists the general overview. The transformation of Jun Fire is heat, governing late Spring and early Summer, issuing warm and gentle directives without blazing summer heat, reflecting the virtue of a monarch. The transformation of Xiang Fire is summer heat, governing Summer. The character for Summer ("Xia") means "great," sharing the same meaning as "Wu" (noon/midday), at which time intense summer heat prevails. If humans are exposed to this climatic Qi, it causes diseases due to seasonal climate factors, which should be treated according to the regulations of the four seasons' climate factors, not simultaneously with the treatment of the Fire of Jue Yang in the Five Zang Organs arising from pathogenesis. Diseases caused by the Fire of Jue Yang in the Five Zang Organs should be treated according to the principles of pathogenesis. This is because the Fire of directive climate factors originates externally, whereas the Fire of pathogenesis arises internally. Since the origins of disease from internal and external sources differ, treatment methods should seek their respective categories. (Pathogenesis theory is found in the *Suwen: Zhi Zhen Yao Da Lun*).

Shengshengzi said: Fire is one of the Five Elements, the mechanism of generation and transformation. In heaven and in humans, it cannot be absent for even a day. Although various medical texts often mention fire in the context of miscellaneous diseases, none have clearly distinguished the names of Jun Fire and Xiang Fire, nor clarified the sequence of directive climate factors. Consequently, many mistake Yin Fire for Xiang Fire, and some identify the Fire of the Five Emotions as Xiang Fire. Even Zhu Danxi, who was so clear-minded and profound, identified Dragon-Lei Fire (Fire of Dragons and Thunder) as Xiang Fire in his *Gezhi Yulun: Xiang Huo Pian* (Chapter on Ministerial Fire in Treatise on Investigation of Things). He further distinguished Jun Fire as Human Fire and Xiang Fire as Heavenly Fire. I am deeply confused by this. I have consulted the *Suwen: Yin Yang Ying Xiang Da Lun*, which contains the statements "Strong Fire depletes Qi, Mild Fire strengthens Qi," and the *Tianyuan Ji Da Lun*, which states "Jun Fire is defined by its name, Xiang Fire by its position." There is no mention of Heavenly Fire, Human Fire, or Dragon-Lei Fire until Zhu Danxi introduced these concepts. Why? I speculate that Zhu Danxi's intent was that since the Yin of the Liver and Kidney both possess Xiang Fire, he pointed to the Yin Fire of the Liver and Kidney as Xiang Fire. He also stated: "What appears in heaven comes from Dragons and Thunder, representing the Qi of Wood; what comes from the sea represents the Qi of Water." Perhaps because dragons and thunder are associated with movement, and everything that moves belongs to Fire, he designated Xiang Fire as Heavenly Fire? If everything that moves belongs to Fire, and thus Xiang Fire is Heavenly Fire, then Jun Fire also has moments of movement; why could it not also belong to Heaven? I believe Fire is the mechanism of creation and sustenance; it cannot be without movement, but it must not move recklessly. Fire has distinctions between Heaven and Humanity; it cannot be assigned to Heaven and Humanity solely based on Monarch and Minister. Why do I say this? Heaven has Six Qi: Jun Fire governs the Second Qi, and Xiang Fire governs the Third Qi. Thus, both Jun and Xiang can be called Heavenly Fire. Humans have Twelve Meridians: the Heart is Jun Fire, and the Pericardium and Sanjiao (Triple Burner) are Xiang Fire. Thus, both Jun and Xiang can be called Human Fire. Therefore, regarding the Six Qi of Heaven, the Second and Third Qi remain constant year after year, representing an unchanging eternal cycle. Regarding the human body, the Heart is Jun Fire, and the Pericardium and Sanjiao are Xiang Fire, which is also an unchanging eternal principle. Jun Fire and Xiang Fire both have fixed essences, assisting the function of endless generation, and cannot be absent for a day. Hence it is said: "Without this Fire in Heaven, things cannot be generated; without this Fire in humans, life cannot be sustained." If, as he claims, although the Liver and Kidney have Fire, it is merely the licentious Fire of the Five Emotions, not the proper Fire of the Five Elements, causing disease and becoming a thief of Yuan Qi (Primal Qi), it should not exist for even a day. Now, Zhu Danxi does not call the Fire of the Six Qi Heavenly Fire, but calls the Yin Fire of the Liver and Kidney Dragon-Lei Fire, designating it as Heavenly Fire; he does not call the Fire stirred by the Seven Emotions Human Fire, but calls Jun Fire Human Fire. The Liver stores Blood, and the Kidney stores Essence; he claims they all possess Xiang Fire, but I do not know upon what basis he holds this view.

Moreover, the classics state that Jun Fire governs the Second Qi of late Spring and early Summer, referred to as "heat." Zhu Danxi, however, claims the classics discuss it in terms of "summer heat" and "dampness." Summer Heat belongs to the Third Qi, and Dampness belongs to the Fourth Qi; each has its own governing factor. What does this have to do with Jun Fire? The classics state that Xiang Fire governs the Third Qi, referred to as "summer heat." Zhu Danxi says the classics refer to it simply as "fire," and criticizes Jun Fire as violent and fierce, labeling it a thief of Yuan Qi. This greatly contradicts the purport of the classics. The reason for this is undoubtedly that he did not truly comprehend Xiang Fire, leading to fragmented arguments full of errors and self-contradictions. Furthermore, he failed to thoroughly explain the meaning of "Jun Fire is defined by its name, Xiang Fire by its position." "Jun Fire is defined by its name" implies that although the Monarch belongs to Fire, he is supreme and acts through non-action, retaining only the name of proper Fire. "Xiang Fire by its position" implies that the Minister executes the directives of Fire, guarding his post and receiving orders, just as a prime minister implements the ruler's commands, which is appropriate for his position. Because he did not clarify the meaning and name of "Minister," his discussion on Xiang Fire was inappropriate. When I first read this chapter, I suspected it was not written by Zhu Danxi. Upon closer examination of the writing style, it resembled his other works. Perhaps it was a product of a momentary opinion, without time for verification, or perhaps there was no time for correction during printing. If I do not debate and correct this now, future students will fail to learn from Zhu Danxi's strengths and will instead cling blindly to his theory of identifying Yin Fire as Xiang Fire. Ultimately, they will mistake Xiang Fire for a thieving fire, failing to recognize that the Fire of the Five Emotions is the true thief. This error misleads people severely! Tracing Zhu Danxi's original intention, he likely wished to enlighten the deaf and blind of later generations. However, this theory makes the deaf and blind even more so. Therefore, I am willing to be a loyal subject to Zhu Danxi, not fearing debate and refutation, precisely to fulfill his intention of benefiting posterity. Who would care about the crime of overstepping bounds? I hope my colleagues will understand.